THE Authors, Nature, and Danger OF HERESY.  
Laid open in a Sermon Preached before the Honourable House of Commons at Margaret's Westminster, upon Wednesday the Tenth of March 1646. being set apart as a solemn day of Public Humiliation to seek God's assistance for the suppressing and preventing of the growth and spreading of Errors, Heresies, and Blasphemies.  
By RICHARD VINES.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych. There must also be Heresies. 1 Cor. 11. 19  fides habendo tentationem, haberet probationem. Tertull de prescript. 
Printed by Order of the House of Commons.  
LONDON, Printed by W. Wilson for Abel Roper, and are to be sold at his shop at the Sun over against Dunstan's Church in Fleetstreet. 1647.   

TO THE HONOURABLE House of COMMONS Assembled in Parliament.  
THe Compass of the subject entreated upon in this Sermon was too large to be surveied in a short time. The nature of Haeresy lies under much obscurity and inevidence. The Infidel who comes not in at all, And the Apostate who goes out at all are visible enough to the eye, but the Haereticke who like a cunning Bankrupt breaks with some stock in his hand, and holds some planks of truth when the ship is broken, is more hardly to be known. I have not spoken much about the punishment of an Haereticke, but rather chose to show you who he is then what to do with him. There are good rules for the Church her proceeding against such. men, which may also serve very fitly to the meridian of your jurisdiction, as namely, in peccatis evidentiam, in paenis aedificationem; & again, nec cito in apertis, nec unquam in ambiguis, with many other, which lay on the other side of the hedge from my way which was toward the investigation of the nature of Heresy, wherein I hope that what I have offered shall be interpreted with candour, for it was not my meaning to speak thunder & lightning, but to speak to the enlightening of the minds of the auditory, and not to the burning of Heretics bodies; if any man please to compare my language with that stile wherein the holy scripture speaks of false teachers and their corrupting men's minds, I doubt not but that I shall be found not guilty of railing, whereof I have already been indicted in print, but I must make amends for a long Sermon with a short Epistle; and therefore in a word, Be quick (Noble Gentlemen) in settling the interest of Christ in this Kingdom. God hath paid you well aforehand, if that do not set an edge upon you, yet be confident that he hath somewhat behind remaining yet in his hand, which he will not part with until he see your work for him in some forwardness, and the longer the yarn hangs in the loom, the more it is ravelled, you have been told that you have nothing to do in the reformation of the Church, give not the world occasion to suspect that you think so too, but go on with God, and prosper, and the Lord make your way plain before your face,  
So prays Your most humble servant in Christ Jesus RICHARD VINES.   

A SERMON Preached before the Honourable House of COMMONS at Margaret's Westminster, on the tenth of March 1646. being a day of public Humiliation for the growth of Errors, Heresies, etc.  2. PETER 2. 1. But there were false Prophets also among the People, even as there shall be false teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 
BY a Declaration set forth above Thirty 
His Majesty's declaration in the cause of C●nradus V●r stius Printed in English. Anno 1612.  years ago, King James (of Famous memory) was pleased to let the world know not only how ill he resented, and how much he detested the Vorstian and Arminian Doctrines, then newly borne, and in their swadling-cloathes: but also how solicitously he interposed with the State's General of the United Provinces against their admittance of Vorstins into the place of Divinity professor at Leiden, or into their country; And that he might decline the envy of being in aliena republica curiosus, he bears himself upon that common rule paries cum proximus ardet, when a neighbour's house is on fire it concerns all in the neighbourhood to look about them, this vigilancy condemns our (I know not what to call it, I wish no worse might be said then) insensibleness and security. For what were those sparks at that time smoking in a remote corner in comparison of that fire which now flames forth at every corner of our house, blown up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of all religions, which may be justly called the golden Calf of these times, Where unto many are not unwilling to contribute their strength & policy, & whose birthday they would not fear to call festum Jehovae an acceptable day unto the Lord. Are not the errors which are rife amongst us, either by infecting persons of place and quality grown into that boldness? or by carrying away Barnabas also crept into that credit? or by spreading fare and wide risen to that strength? that they do face, if not seem able to put into danger of routing, our common faith, public worship, authorized ministry, long and much expected and promised reformation. This to the common enemy is the Cape of good hope, the sound part are afraid lest the truth should come to beg for poor quarter, and be led Captive following the Chariot of triumphant liberty, some think that episcopacy in his pontificalibus may by this means be retrived, and recalled from exile to which it was sentenced by the Covenant, many that are as distant in their opinions as the two poles, yet moving up on one axletree, or tied together by the tails of Common interest, Doubt not but by laying their stocks together, they shall be able to bid fair for a Toleration. And that we might not be left alone to wonder at ourselves, our sympathising brethren abroad do wonder also, That we should be made the common sewer to receive the garbage of other Churches, and that their stinking snuffs should be allowed candlesticks here in England.  
In this sad posture of things, All men's eyes have been upon the Parliament, and every one saith Is there no balm in Gilead? is there no Physician there? why then is not the health of the daughter of my people recovered? And the truth is neither your diversion by sudden and difficult emergents, nor wisdom in not disobliging any party, hath been able to satisfy the godly jealousies of many, until they espied this day break of hope given to them by your declaration, in which you take notice of a double bond or obligation that lies upon you.  
1. The first is the bond of your solemn Covenant: It will do very much good abroad when men shall see that you feel the obligation of that Covenant which some do widen into such a latitude of sense and consequently into such a looseness, that they may be easily said to keep that which hardly any man can break; This additional fast is an additional bond also. For it cannot be (without further peril to you) both a fast and a lose too.  
2. The second is the bond of God's mercies, miracles rather, in bringing you clear out of the fiery furnace and therefore less you cannot do than Nabuchadnezzar, who being convinced, and astonished by the miraculous deliverance of the three servants of the Lord, made a decree that none should speak any 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paraphr. ●osephi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inepti quid.  error against the God of Shadrach Meshach and Abednego, because there is no other God that can deliver after this sort. Dan. 3. 29. I crave leave for this prefaceing, It is only to bid this day welcome, because as it is the first that ever was in England upon this sad occasion, so it is a new and strong engagement and demonstration of your zeal and resolution to endeavour, to drain these fens which have so over spread the face of God's Church.  
The Apostle in the latter end of the foregoing chapter recommends to christian's the holy Scriptures as the fixed pole and un-varying compass by which they should steer their course, It seems he knew nothing of any such high form of Christians in the School of Christ which should (as I may say) be got above the Scriptures or have learned beyond them. For the commends them who had obtained like precious faith with himself and others of highest rank. 2 Pet. 1. 1. for giving heed to the word of prophecy vers. 19 and as appears by that expression ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing this first, He would have it laid down as a principle, and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sense or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unfolding or clearing of things dark and doubtful, Mar. 4. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 19 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  interpretation. because it came not by the will of man, but holy men of God spoke as they were carried by the holy Ghost. The settling of this principle, and the fastening of Christians, or as it were nailing them unto the Scriptures; the words of the holy Prophets and Apostles, is the scope at which the Apostle collimes in this Epistle, as himself declares, Chap. 3. vers. 1, 2. & 17. And that it might appear to them how necessary and seasonable it was to stir them up to adhere to the sure word of God, and the true and genuine sense thereof, He foretells the coming in of False teachers and Scoffers, False teachers that would overthrow the truth of doctrine, which is according to godliness, by bringing in damnable heresies, even denying the Lord that bought them, chap. 2. ver. 1. Scoffers that would undermine and elude the truth of God's promises. There shall come in the last day's Scoffers, walking after their own lusts, and saying, where is the promise of his coming, Chap. 3. vers. 3, 4. And because the Scriptures themselves were not likely to escape the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych.  rack, the Apostle gives a double character of such as would crooken it, or make it look 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sylburg.  a squint, and they are the unlearned and unstable, and so concludes with caution to all Christians, that they should beware, lest they being carried away together, by the seducement of wicked men, or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) lawless Libertines of opinion and practice, fall from their own steadfastness, Chap. 3. vers. 16, 17.  
In this Chapter the Apostle foretells the coming of false teachers into the Gospel's Churches, and describes their doctrines, their destruction, their manners.  
The doctrines which they teach are damnable heresies, they deny the Lord that bought them.  
Their destruction is exemplified and paralleled in three terrible examples, the casting down of the Angels that fell, the destruction of the old world, the overthrow of Sodom and Gomorrha. It may make the ears of all haeresie-Masters and their followers to tingle when they hear that the three great and famous monuments of Gods sore wrath executed by his own immediate hand are brought in as examples of his vengeance against that wickedness which above all other pretends exemption and liberty from the stroke of men.  
Their manners (in the description of which the greatest part of this Chapter is taken up) are drawn out in so foul colours, that every man may make the observation, That monstrous doctrines are accompanied with monstrous lusts.  
In this verse you have the seedes-men, and they are false teachers; the seed they sow, namely damnable heresies. The crop they shall reap, and that is swift destruction.  
In the first part which shows us the seeds-men, there are two points to be taken up.  
1. That there shall be false teachers in the Gospel's Churches, as there were false Prophets in the Church of old.  
2. That these false teachers are they that bring in damnable heresies.  
There shall be false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you in the Churches of the Gospel, as there were false prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the people of God of old. It's seldom seen that false prophets or false teachers will own their own name: go from one to one and ask, are you a false teacher? and there will not be found any; the confident false prophet puts it upon the true Prophet that He is the false. Which way went the Spirit of the Lord from me to speak to thee? 1 Kings 22. 24. which is the false prophet we shall see anon, in the mean time thus fare we are agreed, that there were such then, and that there shall be such amongst Christians under the Gospel, though they that are guilty are wiser than to make such a description of a false teacher, or of haeresy which may hit themselves: but rather will use their sleight to turn the Scripture▪ as one doth a right hand glove to fit the other hand.  
False Prophets and false teachers are paralleled, both in their being in the Church, and in their character or description.  
1. In their Being in the Church, for  
1. As God then sent Prophets to teach his people▪ Jer. 7. 25. Since the day that your Fathers come forth out of the land of Egypt unto this day, I have sent you all my servants the Prophets, and there were then false prophets also saith my Text. So God hath set in his Church under the Gospel Teachers, 1 Cor. 12. 28. and there shall be also false teachers; then they wore a rough garment to deceive, and now they corn in sheep's clothing. The Apostle in this 
Zech. 13. 4. Matth. 7. 15.  Text determines not the false Prophets then to a particular place or time, but saith they were among the people; nor doth he determine false teachers now to any one place or time, but speaks indefinitely, they shall be amongst you. There is no age of the Church free of them: only the last days are most likely to have most of these dregs; and whereas its said of all true Prophets, that they were sent, and of Pastors and Teachers, that God hath set them in, and Christ hath given them to his Church; there is no more said of these in the Text than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were, and they shall be: they may easily find a Prophecy for their being in the Church, but will hardly find a Scripture-warrant or calling.  
2. As the Church of old, notwithstanding those living oracles of truth, the holy men of God who spoke as they were moved by the holy Ghost, and the lively oracles of holy Scripture committed to it, had false Prophets also, who spoke their own dreams: so the Gospel's Churches even in the Apostles times, 1 John 4. 1. and not withstanding the fullness and perspicuity of Evangelicall doctrine given by inspiration of God, shall have false teachers in them; Who shall come up in samuel's mantle, and putting the Scriptures to the rack, shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as one saith of Philo) force things into allegories and conceited extractions, and make them like Anaxagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing every thing out of any thing. For an haereticall wit is a strange Chemist. The truth is, the resisters of the truth, and the seducers in the old Testament are but acted over again in the Gospel's Churches. Here also are the resistings of Jannes and Jambres, by men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. Here are the contradictions of Core, Judas. vers. 11. Here is the doctrine of Balaam, Rev. 2. 14. and here are the false teachers answering to the false Prophets, but yet it is argued by some that the Analogy between the Old and New Testament, doth not hold in regard of the punishment of false Prophets and blasphemers, nor aught to be drawn into consequence now. I would they would rather study to avoid the same sins, then to evade the like punishments: for the greater liberty of Conscience under the Gospel, cannot extenuate the sin of blasphemy, because this liberty is accompanied with greater light.  
2. In their Character or description. The Greek which hath great felicity of composition of words calls him in one word a false prophet, whom the Hebrew calls a Prophet, & leaves him by spurious characters or properties to be detected false or illegitimate.  
A false prophet or a false teacher may be so denominated in a two fold respect.  
1. As he teaches or vents lies and falsehood, which is the most usual and common acceptation of the word.  
2. As he teaches without a commission or calling. 
jer. 14. 14. Esay 9 15. Ezec. 13. 2. etc.   
1. In the first notion he is a false prophet that teacheth lies, or delivers forth the visions and deceit of his own heart, which he covers over with Thus saith the Lord Ezech. 13. 6. jer. 28. 2. and so fathers his false dreams upon God, and his chiefest aim and care is not to sting the people, but to feed his deluded followers with pleasing things, and rather to tickle than to prick them, Saying to Ahab, go up & prosper, 1 King. 22. 12. or God hath broken the yoke of Babylon, Jer. 28. 2. which was the advantage that Ahabs false prophets had of Micajab, and Hananiah had of jeremy, & this observation the Scripture makes upon them, Thy prophets have not discovered thine iniquity, to turn away thy captivity. Lam. 2. 14. and they think to cause my people to forget my name. jer. 22. 27. Whence it is that they are applauded and that all men speak well of them Luk. 6 26. They are wiser than to mar their own markets by sharp reproofs, as a cutpurse is afraid to touch the quick with his knife lest he lose his prey.  
The character of false teachers is answerable, they are 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lying masters speaking perverse things to 
Drus. praet. in 2 Pet. 2. 1.  draw Disciples after them. Acts. 20. 30. and speaking lies in hypocrisy, which they palliate over with It is written, or the name of the spirit, and are therefore called spirits of error 1. Tim. 4. 1. as we are forbidden to believe every spirit. 1. john. 4. 1. that is every doctrine though pretended to be from the spirit, for men are cunning to lay down their bastards at an honest door, and to pin them upon the back of scripture; being like to the false prophets in this mis-fathering of their doctrines, as also in that other thing, which is the bayteing of their hooks with sweet & pleasing baits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they allure as with a bait through the lusts of the flesh and wantonness. 2. Pet. 2. 18. And they promise liberty ver. 19 which are takeing things, that it is no wonder there are many that follow their pernicious ways. ver. 2.  
2. In the second notion he is a false prophet who 
Jer. 14. 14. Ezech. 13. 6.  runs indeed but is not sent, I have not sent these prophets yet they ran jer. 23. 22. They can say I have dreamt, I have dreamt, ver. 25. but they have no mission, and such a one is to be counted a false prophet. 
b Molin. Vates cap. 4.  Sive vera praedicet sive falsa whether he preach true or false; The character of a false teacher is answerable hereunto, he is one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self called, or fills his own hand, so that the question is not what he teaches but by what warrant, as Cyprian 
Cyprian in Epistola ad Antonianum.  said once to one that was inquisitive what doctrine Novatian did teach, we need not (saith he) be careful or curious to know quid ille doceat cum soris , the like may be justly said of false teachers. It's no ask what they teach since they have no calling 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to teach, There are found in the new Testament, (I had almost said in England) False Christ's, false Apostles, false Prophets, false teachers, all these ranks are counterfeited, as he is called a false Christ, a false Apostle, who pretends to be Christ or an Apostle & is not, so is he a false teacher who pretends to be a teacher and is not sent. Nor is it any wonder that when once men do begin to look for a new Christ, or new Apostles, or new Prophets, they should in the next place fall to making of them, that so their seeking may not seem frustrate, but because some are of opinion that preaching of the word is not so much an act of office as of gifts, and that gifts and talents do carry with them letters patents of commission to trade with them, I must crave leave to bestow a few words upon it, because it hath been generally received in the Church that both matter and form, mission and vision, gifts and calling must concur to the constitution of him who exercises a public ministry. For even our Lord jesus Christ in whom all fullness dwells: glorified not himself to be made a high Priest, but was called of God as was Aaron. Heb. 5. 4. 5. and the rule is there given, that no man takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour or office to himself, whatsoever be his parts or abilities, & the apostle saith not how should they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, publicly preach the word, without gifts, and abilities? but, except they be sent Rom. 10. 15. It must not be denied, that every member in the body hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his proper office, Rom. 12. 4. 5. whereby it may contribute to the good and edification of the whole. The word of God that dwells in any, aught to diffuse itself for the benefit of others, in their families, relations, and conversations. The talon which God hath given to every one is to be put forth to use, the Samaritan woman may call out her neighbours to Christ, and the shepeards' may spread abroad what they have heard of him, though they be but shepherds and neither priests nor Levites, but every star in his own orb or Sphere, 
a Bellarm. de ecclesia militante.  diversa est ratio membri & instrumenti publici there is a difference between a private member of the Church, and a public instrument. For all the freemen of this City or corporation are not Aldermen, and the edification of the body by ministry, and by membership are plainly distinguished, Eph. 4. ver 11. and 16. If every Phaeton that thinks himself able may drive the chariot of the sun no wonder if the world be set on fire, I should not doubt to say, that as in some cases Omnis homo miles against a sudden assaulter or invader, every man is a soldier, so, as the case may be, omnis Christianus Evangelista every Christian is an Evangelist, as Edesius & Frumentius published the Gospel to the Indies, and the woman to the Iberians, as the Ecclesiastical story 
S●crates lib. 1. chap. 15. 16. Theod r. lib. ● chap 23.  reporteth, And it is said Acts. 8 4. those that were dispersed by the persecution against the Church at jerusalem, went every where preaching the word, They disseminated the knowledge of Christ, to the ignorant jews and Hellenists. Acts. 11. 20. the circumstance defends the action, if it could be proved that these dispersed Christians were private men and that they preached the word in jerusalem which was a constituted Church, before they were scattered 
Mornay du plesses of the Church, ch 11.  thence, it would be some thing to the purpose, The noble Mornay puts another case, that if the sentinels be in a dead sleep any common soldier or man, may give the alarm to the City, as when the dogs do not bark the geese do save the capitol, and yet it remains good, that there is an office, in the hands whereof Christ hath lodged the stewardship of the mysteries of God, the word and sacraments, for teaching and baptising are both put into the same hand; It is not a man's able parts which make him the steward of any of your houses, but your committing the keys into his hand. Nor abilities, but commission, which makes an Ambassador, what if a Gibeonite or any other man was able, and had the skill to dress a sacrifice, and perform all the outward work thereabout as well as any Priest, Must he therefore take upon him to usurp the Priest's Office? I think none will say it, No constituted Church either under the Law or Gospel can be denied to have had Officers appointed for the work of the Ministry and dispensation of the holy things of God; As concerning the Church under the Law who can doubt of it? And for the Churches under the Gospel that they should be constituted and founded by Christ and the Apostles who were sent, (for it's said John 20. 21.) As my Father hath sent me, so send I you) and then that all sending should determine and cease, as if Christ had given Apostles, Prophets, Evangelists, but no Pastors, and Teachers, can enter into no man's head, till sense and reason be first gone out of it; what else should be the meaning of those words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elders, Rulers, Bishops, Pastors, Governors, which are contradistinguisht to the Community of the Church. As the Elders and whole Church Acts 15. Rulers and Saints, Heb. 13. verse 24. Angels and Churches, Revel. 1. 20. and the one sort are said to Rule and govern. The other enjoined to submit and obey them, Heb. 13. 17. for so doubtless Christ hath form this house of his, as other houses are; This City as other cities, this body or commonwealth as other societies. That is, to consist of such as govern & such as are Governed: for otherwise it would be more like a Cyclops den then an ordered family. If any shall say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify nothing but one that carries the lantern of doctrine, or goes before others by good example, let him sayalso that a Master or a father of a family doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 3. 4. 5. give but a good example, to his house, as a very servant may do, or that Joseph was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts. 7. 10. a good example to Egypt, and no more, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach is in the new testament most usually and for the most part appropriated to preaching by office and authority, and when the Apostle saith 1. Tim. 2. 12. I permit not a woman to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to exercise authority (as the word 
f Docere est actus poteslatis. Calvin in lo●●●.  signifies) it is plainly signified that to teach in the Church is an act of authority; those then to whom the Apostle commended the oversight of the Church at his farewell. Acts. 20. 28. to whom Peter wrote and charged them with the flock 1. Pet. 5. 1. whom the golden Candlesticks had for their Angels, and upon whom that comfortable promise is entailed, I will be with you always unto the end of the world, Matth. 28. 20. are men in office, not indeed called unto Lordship and dominion, but to a ministry and stewardship which is to be regulated by that most excellent rule and to that only end For your edification and not for your destruction 2. Cor. 10. 8.  
But this office is undermined and pulled down by piecemeal, stone by stone, as if a man should say this stone is not essential to the house, nor this nor that, and so pull all down at last. This is a stratagem of the Socinian art; It is said that imposition of hands in ordination is but a ceremony, or formality, and in itself a cipher; and being so why may it not be laid aside as well as that ceremony of laying the Bible on the head, which is spoken of in the 
a Concil. Carthagin 4. c. 2.  counsel of Carthage? concerning imposition of hands in the general this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualness of the Gospel for its one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation, Heb. 6. 1. 2. and for the particular place it hath in ordination, let it first be settled & agreed that the ministry being an office or calling hath some way of entrance into it appointed by him that hath appointed the office, & that there is a separation of men thereunto, or manner of their constitution & ordination, that is, a potestative mission as some express it: and then the modus is to be inquired into as touching which, it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the manner of entrance. Essential is a great word. Baptism & the Lords supper are not essential to the being of a Christian or to salvation; so as the privation of them should damn the soul, and yet are of excellent use and clear institution. It may suffice, that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from, nor maimed. The engine planted for battery and overthrow of ordination is the election of the people that is the id ipsum wherein the separation of a man to the ministry doth consist, and yet we read of a separation unto God for the work of the ministry by fasting, prayer, and imposition of hands, without any election of people, Act. 13. 1. 2. I am of 
b Lib. de rep eccls. 2. cap. 2. para● 12.  Spalleto his mind that this was not a separation to an office which Paul and Barnabas before had not, but that it was a separation unto God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the work of the Ministry, is clear enough, and what was that work, but the preaching of the word and ordaining of elders. Acts. 14. 23. 24. 25. 26. If any man can show throughout the New-Testament that any did impose hands for separation of men to the office or work of the ministry but only such as were in office themselves, Apostles, Evangelists, Eldership, and these Teachers and Prophets at Antioch, or that the election of the people is the id ipsum of separation, let it be done, or let us have less dictating and less begging, for by the way let me tell you, we live in the beggarliest age that ever was, I mean for begging of the question.  
And if the mere election of the people be sufficient, what need was there that the Apostle should leave Titus in Crete, for this cause, that he might ordain Elders in every City, Titus 1. 5. For if it be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mightest ordain, be no more than that thou mightest ordain, be no more than that thou mightest look on while the people did it, Then why may not Pharaoh (of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he constituted Joseph Governor over Egypt) be said to look on only, while the people did it. And what need was there that Paul and Barnabas should be separated and sent forth to ordain Elders in every Church, Acts 14. 23. If the Church's election had been the id ipsum of ordination; And why are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus, 1 Tim. 3. Tit. 1. Not so much to the people, by which they should proceed in their elections, as to them who were appointed to ordain them, that they might not lay on hands suddenly, 1 Tim. 5. 22. In which place laying on of hands (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews) is put for ordination, and so is not election by the people any where found to be. As for Cases and instances of a people cast up in some remote Island or the like: may not they choose a Minister? and he perform the office without ordination? such cases may be form to overthrow any common rule or law of Ministry or Magistracy either. It's said that an 
a Exceptio firmat regulam in non exceptis.  exception strengthens a rule, & overthrows it not, for then there could be no rule of any thing, because every rule hath some exception; set the Heteroclites by themselves, and let the rule stand. If David eat the Shewbread, or the Levites perform that office which belongs to the Priests (2 Chron. 29. 34. with Levit. 1. 6.) in case of necessity; there is no more can be said but necessitas quod cogit, defendit, that which necessity commands, it defends.  
That the holy Ghost was given by the imposition of the Apostles hands; (I say the Apostles) Act. 8. 18. is true: but no argument against laying on of hands by the Eldership in ordination, for there were divers reasons and occasions of laying on of hands besides in ordination: and other hands were laid on in ordination, than could give the holy Ghost. The Levites had imposition of hands (
a Fagius in Chald. paraph. in locum.  tanquam in sacrificium, Numb. 8. 10, 11. as upon a sacrifice) dedicating them to God and his service. And so in the New Testament, it was used for separation of men to the work or office of the Ministry: but there is no miracle wrought, nor is the holy Ghost given, nor any inward grace. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace seems somewhere to be put for office, as Rom. 1. 5. 
b See Rom. 1. 5▪ & 15. 15, 16▪ Gal. 2. 9 Grotius, Beza, Dieu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Grace and Apostleship, that is, the grace of Apostleship, & in this sense (as Beza saith) if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace be taken, 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery. As for election by the people, which is by some cried up as the All in All in this point, though I have nothing to say against the lawfulness of it, where it's duly conditioned: yet if any shall plead the necessity of it as essential to the calling of a Minister, I should not stick to say, that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands, then for election by the people. That word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 14. 23. out of which it is expiscate, after a man hath made the best of it, will leave him to beg the question, for there appears in it no act of the Church at all: but whatsoever it signifies, it refers wholly to Paul and Barnabas, who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain Elders for the Disciples, and therefore without endangering not only the sense, but the grammar of the Scripture, can no more refer to the people, than 
c Diatrib p. 6. & page 10.  he that affirms that it may, can prove Luke to be an Apostle (as he styles him.) I deny not that Cheirotonia in the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar▪ in Can. 1.  original and first rise of the word signifies a giving vote or suffrage by stretching forth the hand, or an election manifested by that sign, but the use of words, not the Etymology must rule their interpretation; and it is passed all question that the Greek Heathen Authors do use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally, to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes●ch.  constitute, appoint, ordain, as is observed by Hesychius, as they do also 
f So also in Scripture, Acts 1. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reckon or give sentence, though there be no use of counters or little stones: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen to a place, or to obtain a possession, though there be no use of any Lot therein, accordingly to which a man may be said pedibus ire in sententiam, though he have no feet to go upon: but because we would not rest in generals, let us examine what was the act of Paul & Barnabas in this place: for it is plain that they put 
g Ephes. 1. 11.  forth some particular act, when ' its said they ordained for them or unto them Elders, did they ordain by imposition of hands? as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Greek Fathers and counsels who may be thought to understand the language) It is not unlikely that those very men that had been sent forth upon this expedition by imposition of hands, fasting & prayer should in the like manner ordain Elders, for so the very te●● in hand couples together, ordaining of Elders in every Church & praying with fastings; or did they elect Elders for them? as 
h Grotius in locum.  Grotius seems to interpret it, but those that contend for that sense of the word, to signify election, will not easily digest the interpretation, and the truth is, They that argue the people's election of Ministers, from the election of the seven, Acts. 6. which the Apostles permitted to the people there, cannot easily grant that Paul and Barnabas did assume it to themselves here, because it gives away the question, namely election by the people; or did Paul and Barnabas join with the Disciples in election? If it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had been something to the purpose, but it is not said they chose with them, but they ordained for them Elders in every Church, And for that which Grotius saith, Credibile est etc. I''s to be thought that the consent of the people went along also, the reason that he gives, namely because in a lesser matter their consent was sometime taken in, quite overthrows that which is contended for ex ut verbi out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the text, and we know that where the Apostles, Elders, and Brethren concurred in an act they are all named Acts. 15. 23. which as here it is not said so it cannot hence be proved; or in the last place, if it be said that the word translated, ordain, signifies an ordination upon a previous or antecedent election of the people, than ' its clear that election doth not thrust out ordination nor the act of the people justle out the act of Paul and Barnabas, and so that engine works not by this Text, which is so much clearer for ordination than election, as the act of Paul and Barnabas is more express than that couchant act of the people, which is pretended to lie hid in the same word: which if it be taken in one simple sense, signifying either generally to constitute or ordain, and so relate to the act of Paul and Barnabas, (without thrusting into the notion of the word either imposition of hands (which may be made good elsewhere in Scripture to have been used in ordination, or election by the people, which cannot be made good elsewhere) or signifying election by suffrage, and so relate both to Paul & Barnabas and the people, as if they all concurred in election or vote, and that was all they did: both these significations the word will bear, though not the Text: but if it carry twins in the belly of it, and import two divers acts different in kind, and so relate to some act of Paul and Barnabas, differing from the act or suffrage of the people, then must that signification be proved by good examples, lest it be found never to have been so used before Luke used it so: but I hold my hand from further prosecution of this Scripture, and offer to you one observation more, tending to clear the point in hand, and that is out of Acts 6. where it is clear that there was an election of the seven, and as clear, that the constitution or ordination of them was reserved unto the Apostles, vers. 6. Look ye out seven men whom we may appoint or constitute over this business; the people elected, the Apostles ordained, vers. 3. & 5. But the election is not called the constitution or ordination, for that the Apostles are said to do: and how did they do it? vers. 6. when they had prayed they laid their hands on them, ordination by imposition of hands was the constitutive act. The people's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 6. and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 3. are not all one: that poor criticism would never have been borne, if the 
f Diatrib p 10.  Author of it had but set the words together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people set or presented the elected before the Apostles, they did not ordain them before the Apostles, but presented them to be constituted and ordained by them over that business unto which they were chosen, vers. 3. There is not a more usual word in the 
a Arist. politic. passim. Acts 7. 10. 27. 35. Mat. 24. 47. & 25. 41. ●u. 12. 14. Acts 6. 3. Titus 1. 5. usually with the prepostion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the place or the subject matter of their office & government.  greek tongue, to signify the making of a Governor, or settling one into an office or praefecture then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used for the constitution of Elders and Church Officers in the new Testament, which we call ordination.  
If you please to consult the practice of antiquity in the point of election of Bishop's ab ordine & plebe (as they use to say) by the Church officers and community, you shall find 1. That election was never set so high as to give check to ordination, nor accounted that wherein the mission or sending did consist: but as a preparative to ordination by way of good testimony of the person to be ordained. 2. When you have searched all records (as 
b Spalleto derep. eccles. lib. 3. cap. 3.  they are laid together by a very learned hand) the result and sum will be this, that election had the force only of a nomination, presentation, postulation, or consent, so as a Minister could not be obtruded invitae ecclesiae upon a Church whether it would or no▪ if they were able to put in a just exception against him, for which end the person to be ordained was first to be proclaimed, or (as I may say) asked in 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Chalced. can. 6.  the Church, for the very reason of Cyprians 
d Cyprian Ep. 68 E●it. Pa●n.  speech, that the people principally have power to choose the worthy, or refuse the unworthy, is rendered in the same Epistle, that they do fully know the life & conversation of every man. And therefore it is 
e Diatrib. cap. 11.  injudiciously spoken that ordination necessarily follows election: for an irrational or mere arbitrary dissent, when no just exception could be put in bar against a man, could no more hinder a man's ordination, than such a peevishness now a▪ days can hinder the marriage of one whose name is published in the congregation. Ab ordinatoribus plebs docenda non sequenda, saith Caelestinus.  
The close of this point might well have been an Apology for speaking so much of it in this place, had not the Text led me to say something, and the necessity of the times, together with the present occasion constrained me to this prolixity. For the office of the Ministry, and the power thereunto belonging, are very much undervalved, and laid very low by many: who differing among themselves in principles, do as in a common interest, join together to cry down and degrade them, In order to a twofold liberty. The one is the liberty of prophesying or preaching, as any man is able to set up the trade: in opposition to which they conceive the Ministers do stand for their own live and power sake. The other is the liberty of their lusts and ways of looseness, and these are such upon whom the fear of the Ministry is fallen, whose Spirit cannot bear too free reproof, nor their courses a too close observation. And hence it is that some of them having learning, do set their wits on work to rout this office and the power thereof, by bafling the evidences of the word, and endeavouring to dispute the Scripture out of doors, which though God hath not pleased to deliver Systematically in a way of absolute precept or demonstrative clearness in every particular, yet aught to be regarded in the hints and consequences and implications which afford foothold to a good conscience, and not to be out-wrangled for our ends and lusts sake, as being the beck of that great God who is able to because us all into nothing, others that calculate by the Ephemerideses of policy, do discover or imagine future inconveniences, which may arise from the indiscretion, passion, weakness of the Ministers, and if they will but go on to play that Cannon a little further, they shall find it will batter and overthrow all Magistracy, or any government that is managed by men; others whose tongues are sharper than their arguments fall foul upon the ministry, and pour triple contempt upon it, in lieu of double honour, never was ministry more blessed and witnessed unto from heaven, by the success and fruitfulness of it in bringing in and bringing up, a people unto God, (though some of their chickens are caught and carried away by kites or have forsaken them, as ducks forsake the hen that hatched them) never more contemned That which the ᶠ 
Collat. Carthag. 3.  Donatist objected sometime to Austin is now rife again tu quis es? Filius es Ceciliani, an non? who ordained you, you are the brat of Cecilian, are you not? (whom they pretended to be a traditor or to have given up the holy Scripture to the fire) so they say to the Ministers, whose sons are you? is not your pedigree by lineal descent from Antichrist? is not he the top of your kin? he that hath but half an eye may see the reason why the Wolves would have the Sheep to quit their dogs. The ministry if encouraged and supported to do their duty, will be (next under the Parliament, who, we hope, will do theirs) the greatest bulwark or bank against the inundation of error, haeresy, and blasphemy, whose increase is the occasion of this humiliation; It is the lot of the Ministers of the reformed Churches to be grund between two Millstones, in the first reformation, the popish Champions fell pellmell upon the calling of the 
a Non missi non vocati non consecrati. Bristol motiu.  Ministers of the reformed Churches pretending it to be null (ac proinde nulla ecclesia, and consequently (saith 
b Non ab episcopis ordinati ac proinde nulla ecclesia Greg de Valentia. Tom. 4. disput. 9 quest. 3. punct 2. in fine.  Gregory de Valentia) (the Churches no Churches) because they were not ordained by Bishops. The same conclusion is now undertaken; That the present Ministers in this Church are not lawful Ministers, upon a medium quite contrary, that is, because they were ordained by Bishops, nor are those who are ordained by Presbyters, in much better account with the objectours, for they are in the same line of pedigree, being but once more removed from the stock, great-grandchildrens, to the Pope; The cavils of the Papists have been long ago laid to sleep by the answers of 
c Mornay of the Church. chap. 11. Sadeel de legitim, vocat. Minister. reform. eccle. 〈◊〉 Minist. Anglicano.  learned men, who have distinguished between the corruptions in the persons ordaining or in the fieri of ordination, and the substance and validity of ordination in facto esse, and the very same answers which were made for the first reformers and the Ministers ordained by them, are of as full force for the Ministers now in being with us, and the Ministers ordained by them, nor can our Ministry fall by this argument now used against us, without the fall of all ministry in the Churches of Christ in all times and places where Bishops had a hand in ordination, and if the Scripture do settle the power of ordination in a Presbytery or in the Elders of the Church, it can never be made good, that a Bishop's hand (who is also a presbyter) being joined with others, can annul the ordination, as neither is Baptism a nullity because administered by a Bishop and haply with some corrupt ceremony used in the administration thereof.  
I proceed to the second point which I will touch but briefly and reserve the use of both and of that which follows until the close of all.  
These false teachers are they that bring in damnable Heresies, Doctrine. 2 Stuprant veritatem adulterio haeretico. 
Tertull. de prescript.  They deflower the truth by haereticall adultery not only those that teach without commission, but such as have a calling to teach do by doctrines of error bring in damnable heresies, as it's said Acts. 20. 30. Also of your own selves, shall men arise speaking perverse things to draw Disciples after them-They called Paul (because he was a zealous teacher of the Gospel) a ringleader of the sect of the nazarenes, Acts. 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is the first man of the rank, it is a military word, and I wish that our military men had not transfused error into the several parts of our body. If it be said that many of those who are charged with teaching of errors or haeresy are holy men, I answer that a holy man cannot easily be a haeretick, nor are all the errors of holy men to be called haeresy though they may be Hay and Stubble upon the foundation, but it hath been observed of old that some haeresiarches or heads of haeresy have been well reputed for strictness and unblameableness of life: we learn out of Austin, that 
a Pelagij nomen non sine laude aliqua posui quia vita ejus a multis praedicabatur. Retract. lib. 2. cap. 33.  Pelagius had a very good testimony, and Scripture tells us they come in Sheep's clothing and speak lies in hypocrisy. Lies would not take, if they were not co●●ended by the holiness of the person, and guilded over as a rotten nutmeg with gold, There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transformation of Satan into an Angel of light, of false Apostles into the Apostles of Christ, of Satan's Ministers into the Ministers of righteousness 2 Cor. 11. 13. 14. 14. and therefore we must not measure or judge of 
b Ex personis fidem? an ex side personas? Tertull. de praescip.  faith by the person but of the person by the faith. Truth may be as a jewel in a dunghill, and error carried (as Hannibal carried his poison) in a Gold-ring, That horse of superstition and idolatry, upon the back of which the Devil hath in former times made war against the Church is slain under him, and now he is mounted upon a fresh horse of another colour, called liberty of opinion, falsely called liberty of conscience, Let's not be ignorant of his devices.  
I pass on to the second part of the text. The seed which these false teachers do sow, and the text saith They shall privily bring in damnable heresies even denying the Lord that bought them, in which words we take up these three things.  
1. That heresies are damnable.  
2. That damnable heresies are brought in privily.  
3. That those which bring them in do evendeny the Lord that bought them.  
I shall first open these in few words, and then come to the investigation or searching out what heresy is, which is here by the Apostle called damnable.  
1. First you see that heresies are said to be damnable or destructive. Heresies of destruction as it's said, Psa. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of bloods, that is a bloody man: but why should heresies be emphatically called heresies of destruction? for is not all sin of damnable guilt? and is not death the wages 〈◊〉 sin as sin? It's true; And yet as Judas that was an Apostle, and an eminent Disciple of Christ, and betrayed and sold him for money, is called, John 17. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of destruction, and as the Antichrist is also called, 2 Thes. 2. 3. the man of sin, the son of destruction, because under Christ's name and colours he fights against him, and serves his own lusts upon the profession of his name, and so shall fall under more eminent and remarkable destruction. So Haeretickes who professing Christianity, and the name of Christ, do deny him, or adulterate his truth for their own ends and lusts, shall come under more heavy and sore damnation, which is aggravated by that expression, Swift destruction, which shall fall upon their heads violently and unexpectedly: for their judgement lingreth not, and their damnation slumbreth not, vers. 3. And that it may appear that God had an eye of wrath and vengeance upon this kind of men long ago. It's said by our Apostle here, vers. 3. their judgement now of a long time lingreth not: and by Judas, vers. 4. that they were of old ordained to this condemnation or judgement, which new and unusual expressions or aggravations of the destruction of this kind of men, do give sufficient reason why heresies are called heresies of destruction: whether the word damnable be restrictive to some heresies, as implying that there are some that are not damnable; or whether it be descriptive, as describing what heresies are 
c Gerard in locum.  (in suo genere) in general, must be answered and resolved by the definition or description of heresy, what it is: and if we either look at that description of it, which is implied in this Text, to be a denying of the Lord the Redeemer, or which is given of it in any place, in the Apostolical Epistles; we shall find, that in the Scripture acceptation & description of heresy, All heresy is damnable, not that every Haeretick is certainly and peremptorily damned: for than I see no more reason for admonishing an haeretick, then for praying for one that hath sinned a sin unto death; even Judas called the son of perdition, had he had (as some of the Ancients say) Peter's repentance, might have found forgiveness as he did: but there is this mark set upon heresy, that we may all hear and fear and do no such thing.  
2. Damnable heresies are brought in privily, words of this decomposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify insinuation, these tares are sown while men sleep, in a clancular or subtle way whereof men are not ware, as it's said, Gal. 2. 4. False brethren 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 4.  at unawares, privily crept in, and Judas 4. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas 4.  Certain men are crept in privily, meaning Haeresy-masters or false teachers. Heresy is modest at first, and insinuates as the Serpent into Eve by subtle fetches and quaeres, yea, hath God said? Gen. 3. 1. or by sweet promises and inducements, ye shall not surely die, ye shall be as Gods, your eyes shall be opened, vers. 4. 5. So it's said, vers. 3. they shall make merchandise of you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fine forms of speech, words composed for the nonce. The Apostle observes that there is a subtlety, or as you might say a mystery in this Trade of corrupting men's minds from the simplicity that is in Christ, 2 Cor. 11. 2. Eph. 4. 14. And sometimes they work by the wife (as the Serpent did) to give her husband the apple: they draw men as Jugglers do a pieoe of money with a fine invisible hair, and never bring forth the portenta of their opinions, until their sigmenta have made the way: they mix their dross among good silver, and lap up error in the pap of truth, that some parts of the monster may have their true shape.  
3. These that bring in these damnable heresies do even deny the Lord that bought them, and here I might take in hand two sorts of opinions. The first is that of the Socinians, who deny that Christ by a proper satisfaction made to the justice of God, did buy or purchaseus. To these the singer of the Text seems directly to point: for they not only deny the Lord Christ's theanthropie? but his redemption by way of purchase. The other is that of 
f Lutherani, alijque.  some that hence infer an universal redemption, because that these that bring upon themselves swift destruction are said to be bought by ᶠ Christ: of both which points I cannot say a little without speaking much, and therefore shall hold me to my subject in hand; we may partly perceive by this expression what damnable heresies are: for it's said that they who bring them in, do even deny the Lord that bought them; If they deny Christ the Sovereign Lord 
o See Judas, v. 4.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by everting his person or natures. If they deny his redemption and so evert his office (whether his Lordship or his redemption be denied) the heresy is damnable, and the word denying seems to me to imply, that the proper naure of heresy is to be 
g Spalleto, ostensio errorum Suaresij cap. 1.  eversive and overthrowting: It consists not properly in additions to the word, saving so fare as those additions are overthrowing the pillars and foundations of truth; that is, Christ the Lord that bought us, or the like to it: for if hay and stubble be built on this foundation, 1 Cor. 3. 12. because they do not overthrow it, or shake and shiver it, therefore though they be errors yet they are not heresy. Non omnis error est haeresis (saith 
h Ad quod vult deum in praefat. August.  Austin) every Error is not haeresic: and therefore ⁱ some distinguish of doctrines 
Weems. Treatise of the 4 de generate sons. pag. 180.  or errors thus: some be praeter, some be circa, some be contra fundamentum, that is (as Austin saith) some touch not, some shake, and some raze the foundation. The weight and valour of doctrines must be reckoned by their proximity or nearness to the fundamentals: for it is in the Consanguinity of doctrine (as Tertullian calls it) as it is in kindred, the nearness of kindred is to be measured by nearness to the stock.  
This denial of the Lord that bought them, may be either expressly conceptis verbis and so with a little more height of expression may amount to blasphemy, but haply these in the text who used composed words were not so black mouthed, or this denial may be interpretatiuè and by consequence: and the consequence is either from their doctrines or a consequence of fact also, from their course or conversation.  
The consequence from their doctrines (if it overthrew the faith) must not be drawn out into a long chain and far fetched, least by that means every error be made haeresy, but the consequence must be near and close, so that you may be able to say this or that doctrine or opinion at the next remove or at a very near distance denies the only sovereign God and our Lord Jesus Christ. Judas 4. the battery may strike off a tile or make a hole in the wall, but except it be near, will not overthrow the foundation, for as from every branch of a great tree one may go or move to the root, yet the cutting off of any twig or branch is not a cutting down or rooting up the tree, so though all branches of truth have continuity with the fundamentals or principles, yet the denial of every truth is not a razing or overthrow of them, I instance in the great principle, Christ Jesus is the Lord that hath bought us, not because there are not other which being denied, faith is overthrown, but because it is the instance in my text, and in Judas. 4. and also because principles lie so close together, and are so concenterate that an error which routs one, routs another by immediate consequence. I will give one instance or two, Suppose the resurrection future be denied, this overthrows the faith, 2 Tim. 2. 18. and see how the consequence immediately shatters all principles, 1 Cor. 15. 13. If there be no resurrection of the dead, Then is Christ not risen, Then is our preaching vain, Then is faith vain, Then believers are yet in their sins. Then the dead in Christ are perished, vers. 14, 15, 16, 17, 18. Or suppose the Law be brought into equipage with Christ for justification, mark the consequence. If so (saith the Apostle) than Christ shall profit you nothing, Gal. 5. 2. Christ is become of none effect unto you, verse 4. Ye are fallen from grace, and I make no doubt to say that those of the Galatians, who for their carnal ends, Chap. 6. 12, 13. did break the continuity and communion of the Church, by giving themselves up to this opinion, were heretics, not while it was an opinion in debate or controversy: but when it grew into a ripe Impostume in such as adhaered to it: and do but observe in both the instances given, by how immediate consequence the denial of the resurrection, or the contemperament of the Law with Christ, do overthrow the fundamental of Fundamentals, Christ Jesus, in respect of his redemption or office.  
For that which I call consequence of fact, from the course or conversation of Haeretickes: I observe that both the Apostle in this Chapter, and Judas in his Epistle, who follows the same thread in his description of them, do characterise them by the justs and fleshy courses wherein they live. Judas speaks of false teachers, as is evident by that he exhorts Christians to contend for the faith: because certain men were crept in privily or unawares, vers. 3. 4 He exemplifies the destruction of these by the same▪ examples of the Angels that fell, and of Sodom and Gomorrha. He draws out their picture in the like foul colours: and in the fourth verse calls them ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord jesus Christ. And though lusts of the flesh, as adultery and the like, cannot be called heresy; 
a 〈…〉 de E●cl. lib. 4. part 2. cap. 1. Morton in 1 Cor. 11. 18.  yet if a man professing Christ shall choose such an opinion or doctrine as doth patronise and maintain those lusts, and so walks in a course of sin under the protection of such an opinion or tenet, as is contrary both to faith and holiness, that comes up to the Scripture-description of heresy: for so these false teachers that bring in damnable heresies, are said to allure through lusts of the flesh and much wantonness, ver. 18. and to promise liberty, as likewise those that are entangled in their errors do turn from the holy Commandment, and turn to their former vomit and wallowing in the mire, vers. 20. 21, 22. and so the shipwreck of faith and the putting away of good conscience, 1 Tim. 1. 19 go both together; and therefore the Nicolaitans, whose doctrine was hateful to Christ, Rev. 2. 15. and whose lusts and filthiness maintained by their pernicious doctrine 
a Iren. lib. 1. cap. 20. Clem. Alex. lib. 7. Strom.  were monstrous, can be accounted no other then damnable Heretics (and we may judge the like of others of the same stamp) being the very persons (as is 
b Epiphan. haeres. 26. Beza in Revel. 2. 15. Quiros in Judam.  conceived by good Authors) whom both Peter and jude describe as turning the grace of God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ, jude 4.  
So much for the opening of the three points, which you may if you please bind up together into one, That false teachers shall privily bring in damnable heresies, even denying the Lord that bought them.  
Now we come to search out what Heresy is.  
The word heresy is of Greek original, and is often translated Sect, not 
o Justinian in 21 et. 2.  a secando from cutting, but a sectando from following, as being a way which men choose to follow as it's said. The way which they call heresy, Acts 24. 14 A way of worship or doctrine, for so he saith, so do I worship the God of my Fathers, believing, etc. It appears to be an act of the will electively pitching upon such a way. For the word itself signifies election, coming not from 
b Martinius lexicon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expugn or lay waste, (though that be proper enough) but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose or adhere unto: and therefore the Septuagint Levit. 22. 18. 21. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freewill offering by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election or free-willednesse. The Rabbins call an Haeretick 
c Drusius de 3. sectis Judae, lib. 1 cap. 2. Grotius in Tit. 3. 10. Nic. Fuller Miscellan.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 
f Gen. 1. 12. Levit. 11. 22.  Scripture signifies a kind or species, and so they denote a man to be an Haereticke, who leaving the common road or way of faith and Doctrine, sets up and follows a particular way of his own, 
e Elias in Tishbite.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law, that will not be bound up by the rule, but runs out into his own way, and 
g Nic. Fuller miscel. sacra. lib. 2. cap. 3.  some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 9 17. Exod. 22. 16. signifying to refuse or deny, as if you would say a renegado or denier of the truth.  
This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it kept itself among Philosophers, Physicians, and other Professors of knowledge and learning past, for an honest word, but when it came into the Church's quarters, and was taken up by Christians, it became branded, stigmatised and odious. It's used about six times in the 
h Acts 5. 17. 26. 5. 15. 5. 28. 22 24. 14. 24. 5.  Acts of the Apostles, and whether it may not in some of those places at least, be taken in good part or indifferently, shall not be my dispute at this time. But when you find it in the Epistles Apostolical, and in the Gospel's Churches, it hath not a jot of good savour in it, but carries a mark of iniquity and infamy upon it: In those Epistles it is used about 
i 1 Cor. 11. 18. Gal. 5. 20. Titus 3. 10. 2 Pet. 2. 1.  four times expressly, and because I would not make a definition which you might say is mine own, and so slight it, I will lay before you the Scriptures that speak of it, that you may in their light see what it is.  
The first place is that 1 Cor. 11. 18, 19 I hear that there be Schisms among you, and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you.  
The Greek Interpreters take Schism and Heresy in this place, for both one in a manner, and understand not by the word Heresy any matter 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr●●● & Oecumen in ●●cum.  dogmatic or of Doctrine: but others 
l Beza in loc.  argue from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also. (There must also be heresies) that they are distinct, and that though heresy include schism, yet schism doth not include heresy: and to me it seems that they are near a kin, because the Apostle rises from one to the other, saying, there are schisms, there must also be heresies: but they are not collaterally a kin; for by the ascent, heresy seems to be the greater: For there must be also heresies, into which those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not 
m Neque enim eos probatos intelligi jubet qui in haeresin fidem demutant Tertull. de prascript.  easily fall, but are made the more conspicuous or manifest for soundness and integrity.  
That we may find the true nature of heresy, let me in few words declare what schism is.  
The word schism imports a rent or division of things that were or should be in continuity and undevidednesse, and as it's taken in the matter of Religion, it signifies a rapture in the communion, or from the communion of the Church upon unnecessary and unwarrantable causes and grounds. A causeless breaking, or breaking off from the communion of the Church in matter of worship or Religion. Society and communion are of great importance: the evil of schism is answerable to the good of society and communion; we are to judge of schism by the cause of it: For if it be upon a cause which the Word warrants not, it is a sin of high nature; 
Cameron de Schismat.  Some distribute it into two sorts or parts, ᵇ negative and positive. Negative is the very rapture and breaking off: positive is the coalition of the parts rend off into new bodies, or associations under other Pastors and Teachers. The formality of schism consists in the secession or negative part, though the coalition into new bodies, which was called the setting up, altar contra altar may make it more obstinate and pernicious; Now I say the cause must rule us in judging of it. For as it is not the party which separates that makes the Divorce, but the Adulterous party which gives the cause. And as (Mornay saith) it is not the man who commences or gins the suit which makes the trouble, but he that detains the right: So they are the schismatics who give the just cause of separation from them, what a hurry was made in the Church by the paschal controversy; wherein (
a Tract of schis. page 5.  as one saith) both parties might beschismaticks, dividing themselves asunder upon so trivial a matter, who were the Schismatics when the second Council of Nice set up Images into such honour, and thereby put the Churches into combustion? Doubtless the Council was the Schismatic? who were the Schismatics when the reformed Churches after all means used, were either driven out, or broke off from the communion of the Church of Rome? questionless the 
b Mornay of the Church. cap. 10.  Pope and his followers, not the Protestants, who departed from them, as the Romans had a saying, that when the Gauls had taken Rome, and Camillus, with the rest of the Patriots were at Veij, then, though the walls of Rome stood where they did before, yet Rome was not in Rome but at Veij; I shall not meddle with those Episcopal dissensions in the ancient Churches, commonly called schisms, nor those about the Popedom 
d Spalleto lib. 4. de rep. eccles. cap. 11.  thirty in number, as they are reckoned: Schism simply and nakedly is a breaking off, or breaking off from the communion of the Church, upon such grounds as have no weight in the word of God to allow them, as namely when 
c Schisma ni fallor est eadem opinantem atque eodem ritu colentem quo caeteri, solo congregationis delectari dissidio. Aug. contra Faustum. lib. 20. et contra Cresconium grammat.  the same faith or doctrine in substantials is held, and there is accordance and agreement in them: yet through passions and private ends or fancies, there is offence taken at lesser matters of fact or order, and so the divorce is made for such faults in the yoke-fellow as are fare short of adultery, as if the members of any of the seven Churches should have separated, because of some dross in those Golden Candlesticks. The Donatist who separated upon that principle, that there was not true Church where good and bad were mixed; and that the chaff in the floor made the wheat unclean, or that the communion of the godly was blasted and polluted by the mixture of ungodly ones amongst them, was in open schism: both in breaking off from the Churches of Christ upon that reason, and in assu●eing liberty to erect new Churches, only which, he called the true Churches of Christ.  
Now for haeresy; it is schism and somewhat more as the Apostle implies, and what is that majus quid as Tertullian calls it, or that somewhat more, the answer is given in that generally received saying of Terome, haeresis perversum dogma habet Haeresy goes with a perverse opinion, or error in doctrine, which I conceive to be a very truth, (though 
d Grotius in 1 Cor. 11.  Grotius affirm that ex vi vocis it be nihil aliud quam schisma) because the word haeresy in all authors, from the first use of it hath signified a sentence or dogmatic tenet or assertion, as the several Sects of Philosophers who differed in their opinions are 
i Jamblichus. lib. 2. cap. 1.  called heresies and  ᵉ Jamblichus having written of the life of Pythagoras, now saith he it remains that I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his tenets or opinions, so the sects of Saducees and Pharisees who differed in opinions are called heresies, and the 
f Haeresin Syri vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinam Drusius in Act. 24. 5.  Syriake calls haeresy, doctrine, in which sense it must be taken. Acts. 28. 22. this haeresy that is this doctrine concerning Christ is every where spoken against or contradicted, and the Apostles Peter and Judas are express, that these heresies are brought in by false teachers, and are opposite to the faith, denying Christ jesus the Lord and his redemdtion. 2. Pet. 2. 1. Judas. 3. 4. upon all which considerations, and that (as Tertullian elegantly saith) haeresy is a degenerate thing, which arises from the corruption and adulterating of the truth (tanquam caprificus a papavere fici, oleaster, ex olivae grano &c) I am clear enough that in haeresy there must be matter of opinion or doctrine, and so the meaning of the Apostle in this place of the Corinthians is to show, that as there were already schisms amongst them, and dividing into parties as their partiality, affection, and self-respects led them, so, there must be also heresies or errors in doctrine which should fight against the truth of the Gospel, & patronise vicious, and filthy lusts of the flesh, to which both errors, and lusts there would be some that would decline, but those that were approved and sound-hearted would be made manifest among them, and so I conclude that haeresy is a renting or tearing the communion of the Church, as it is schism, and a subverting of the doctrine of truth and holiness as it is haeresy, like sedition in the common wealth, (for schism as one saith is an ecclesiastical sedition) when it is not only made against the faults of some persons, or their miscarriage in government, or some abuses in fact, but ariseth from principles or errors opposite and destructive to the fundamental laws and justice of the Kingdom.  
The second place is that Gal. 5. 19 20. The works of the flesh are manifest which are adultery fornication. etc. Seditions, heresies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated divisions. Rom. 16. 17. is here translated seditions, seditions or divisions and heresies may well be set together for they go together, heresies are works of the flesh, manifest works of the flesh, The works of the flesh are said to be manifest, either because they are the product and fruits of that inward corruption called flesh, and are the tokens and marks of a carnal man, or because they may be discerned and known by the 
g Mr. Perkin● in Galath 5.  light of reason and of a natural conscience, except the light be by strength of lusts extinct, or by the judgement of God darkened or put out. Divines usually from this place do prove against the Papists, that by flesh is not only meant the sensual appetite or inferior faculties of the Soul, but the higher also, as the mind and judgement, because haeresy is an error of the mind and so no doubt it is, though it may be called carnal also in respect of those fleshly lusts or ends which carry men thereinto, and are exercised under the patronage thereof. Austin sometime saith that in his judgement, it either not at all, or very hardly can be regularly defined 
b Aut non omnino aut difficulter etc. Aug. ad quod vult deum in proefatione.  what makes an haeretick, but he comes very near it in another place saying he is an haeretick (in my opinion) who for some or other temporal profit especially his own glory or dignity, doth either beget 
i De● vi●●●●a●e ●redendi cap. ●. ●ui 〈…〉 commodi & maxim ●●●ri●● principatusque sui gratia. etc.  or follow false and new opinions. The Scripture notion of the word haeresy runs very much this way, and it is to be feared that men's self ends, wealth, eminency interests have too much ingrediency into their opinions in these times, the Lord will discover and blast the doctrine which he hates, and them also that hold up such opinions, as are under his 〈…〉 and haply against the conscience also, of those that follow them, for their private and unworthy ends.  
The third place is that Titus▪ ●. 10. 11. A 〈◊〉 that is an haeretick after the first and second ad●●●i●●on reject. Knowing that ●e that is such, i● subver●●●● and sinneth being condemned of himself. In the former verse there is an exhortation to avoid foolish questions and genealogies and contentions and striveings about the Law because they are unprofitable and vain, and then it follows. A man that is a haeretick. etc. whence the 
a Examen censurae. pag. 272. and 280.  Arminians interpret an haeretick to be one that makes contention and division upon trifling and slighty questions, who is condemned of himself because he litigates and makes a stir about such things as himself knows to be of small importance, but I conceive the matter not to be so slighty as they would make it, for it is said of such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is subverted, as a Ship that turns up her keel or a house when the foundation is turned topsy turvy, and therefore Deut. 32. 20. where the extremely desperate estate of a people at last cast, is expressed, the Greek renders it by the word used in this text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a people turned upside down or subverted, which also the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subvertit us cum superior pars in ●mam vertitur Avenarius.  Hebrew word imports both in this place and else where, and so haeresy is concluded to be a subversive thing and not a peevish litigation about slight questions, as the Arminians would put it off, but thus much may be collected from the cohaerence, that a man may be denominated an haeretick for doctrinal and dogmatic errors holden and contentiously defended and maintained, and it is observed by some that words of this form and termination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify an aptitude or readiness, and so the 
c Cameron myrothec. cui volupe est tueri falsas & erroneas opiniones.  word in the text signifies, one that with complacency and choice adheres to such errors, but the greatest doubt is what is meant by those words, he sinneth being condemned of himself, which 
d Chrisost. in Titus. 3. 10. 11.  Chrysostom refers to the admonition's precedent, for in that such a man hath been admonished, he cannot reply in his own defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. no man hath showed me my error, no man hath better instructed me, and so hath his mouth stopped and is condemned of his own conscience, and it is not to be denied that very many interpreters both ancient and modern by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do understand a man that is convinced in his own conscience that he errs, and that he goes contrary to his own light, sciens, volens, but this interpretation is by 
e Minus Celsus pag. 13. Estius in locum, cum multis aliis.  many disallowd and argued against, that moderate and sweet breathed 
f De Arrianis. lib. 5.  Salvian speakeing of the Arrians saith, Haeretici sunt, non scientes, apud nos non apud se, quod illi nobis, hoc nos illis etc. They are Heretics but not knowingly, with us they are, but not with themselves, And indeed the word in the text doth not necessarily carry so fare, as that an haeretick is condemned of his own conscience, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man taught of himself, without a Master, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man condemned of himself, not merely misled by others to whom he hath given up himself blindfold, but as one that hath electively taken up and with a fixed self-will is resolved to persist, in his error and way, which he thinks to be truth, and that he doth Godgood service in holding on in it, there are two things that may be clearly taken up. 1. That it is made the character of an haeretick to sin because condemned of himself. 2. That another man may know that he is subverted and sins being self condemned, for ' its said after admonition reject him Knowing that he that is such is subverted. etc. But how shall this be known? Is it because he sins against common notions or principles within the ken of nature's light? This restrains haeresy which is a subverting of the faith only to that which is contrary to light of nature, which light of nature may be in some particular so defaced, like a superscription on old coin, that though I may know he sins, yet he is not convinced in himself. Is it then because he takes an opinion for his lust's sake and private ends against his light and knowledge? Then indeed he sins because condemned of himself, but how can another know it? It rests therefore that an haeretick rejecting admonition may be said to be condemned of himself, because he chooseth his own errors, and rejects the truth and so interpretative that is virtually and by consequence is condemned of himself, as they who thrust away the word from them, did judge themselves unworthy of eternal life. Acts. 13. 46. Here is (as you see) an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self condemning without conviction of conscience or knowledge of their own sin in it.  
The fourth place is the Text which we have in hand, and this whole chapter, compared with the Epistle of jude, in both which haeresy is graphically described, as hath before been opened. That which remains to be done, is the drawing up of that hath been said concerning the meaning of the word, or the explication of the things, out of the Scriptures alleged, into a result, and that is this. The Scripture seems to make haeresy a complicate evil in which there is these three things (whether all of them essential ingredients, or some of them be usual attendants or concomitants I dispute not)  
1. Dogmatic or doctrinal error, even over throwing the faith or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 18. Funditas ever. tunt, solo equa●t.  subverting the pillars and foundations of the doctrine of Christ which Judas calls the common salvation ver. 3. 2. Separation from, or renting of the unity and communion of the Church, some time 
b Schisina eructat in here. sin ut non nemo ait.  schism introduces haeresy, when men are run out upon peevishness of spirit or some unwarrantable grounds, they commonly run on into error of opinion and doctrine, being caught like a lose and wand'ring sheep, severed from the flock by the wolves which lie in wait for such, sometimes the schism follows upon the error of opinion drunk in, and so departure from the truth, is attended with departure from the society and communion of the Church Judas having described haerenicks, saith ver. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are they that separate themselves. 3. A lose and carnal course taken up and followed either privately or openly, and that under the patronage and protection of these dogmatic errors, Their lives are as full of Atheism as their opinions of blasphemy or falsehand, all which being laid together, it appears that an haereticke's understanding & mind is corrupted, a good conscience is thrust away, his will electively adheres to error and false ways; his affections are drowned in sensuality and lusts, he is subverted and sins being self condemned, either 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oicumen in tit. 3. 8.  formerlly, by his own conscience and light yet remaining, or 
d Ideo sibi damnatus quia in quo damnatur sibi eligit Tertull, de proe  virtually by his voluntary rejection of God's truth to stick to his own error, and so in conclusion (except the Lord pull him out of the fire by some happy hand in the mean time) he brings upon himself swift destruction. As touching pertinacy or obstinacy which is generally by Divines put into the definition of heresy according to that saying: errare possum, haereticus esse nolo, I shall say but this, that obstinacy may be considered, either in respect of the crime of heresy, or of the censure and rejection of an Haereticke.  
In respect of the crime of heresy two ways. First, that an error in itself not heresy is made heresy, by obstinacy, as some of the Papists will have that to be heresy which is stiffly holden by any man after the 
e Rhemists' Annot. in Tit. 3. 10.  determination or admonition of the Church, when a Council, or that transcendent thing called the Pope hath defined by the authority of his infallible Chair, that such an error is heresy, and hath put it under Anathema, though 
f Error in side non ideo haeresis quia ab ecclesia damnatus sed quia fidei contrarius. Altenstaig, etc. verbo, haeresis & Turre crem, summa, lib. 4. ● part. cap. 3.  others of them (in my opinion) say more rightly, that an error in faith is not therefore heresy, because condemned by the Church: but because contrary to the faith: or secondly, that an error subverting the faith is not heresy, unless attended with obstinacy, and that (as I conceive) cannot be said; for as Constancy in that which is good, as namely faith or justice, doth not make faith to be faith, or justice to be justice: so neither doth obstinacy in evil, or error, make that error to be heresy; but as virtue is commendable, and rendered more glorious by constancy, so is heresy aggravated and made more high by obstinacy. The essence or nature, and so the denomination of heresy is not to be measured by obstinacy against the decision or admonition of the Church, (for then every such obstinate error should be heresy) but by the contrariety and opposition of it to the principles of faith which are razed or overthrown.  
In respect of the censure and rejection of an Haeretick, (which rejection, whether it be by a private believer or by sentence of the Church I now dispute not) I suppose obstinacy is requisite: for as in other scandals the rule of proceeding is. If he hear not thee, or if he hear not the Church: so it's said, a man that is an Haereticke, reject, after the first and second admonition; Contumacy is a common adjunct of sin, in order to the final judgement or sentence of the Church in excommunication; In a word, I cannot read those words, Titus 3. 10. Thus, or in this sense. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A man that after the first and second admonition is an Haereticke, as if he than became an Haereticke by standing out against or after admonition, but thus, reject a man haereticall; after the first and second admonition, which argues and demonstrates, that he may be an Haeretick before he be obstinate, and so obstinacy is not essential to the nature or being of heresy, Though I confess, (and do suggest it to your observation and saddest thoughts) that Haeretickes are generally and usually stricken with obstinacy, few of them that run into this labyrinth do either seek, or find the way out; when the vital parts of faith are putrified and corrupted in any Patient, the recovery is hopeless; weigh seriously that expression or mark set on these very men by jude, ver. 12. Trees twice dead, plucked up by the roots; when do you see such a tree recover life and fruit? It's a hard rescue to fetch a man off that is prisoner to an erring conscience, especially if he be fettered by both legs, his judgement being captivated by error, and his affections enslaved by lusts; we must do our duty, and of some have compassion, and others of them save with fear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatching them out of the fire. Judas, verse 22. 23. Though they complain of violence offered to their liberty, when they are pulled out of the fire. For (as 
h 〈◊〉 qui servat idem facit ●●cidenti Horat.  the saying is) he that saves a man against his will, hath no more thanks for his labour then if he killed him. It is a matter of wonder and amazement to see men of eminent parts and learning, of great reputation for Religion, captivated, carried away, and made prey of, by senseless and absurd fancies and opinions: but that we know there are no delusions or lies, but are strong when God delivers a man up to them in way of punishment for not receiving the truth with love thereof. The Lord give us to receive his truth with fear and trembling, and make us thankful (whom in this time of wantonness (as some call it) or rather wickedness of opinions, he hath kept from shipwreck of faith, and made to stand upright when men that have lived strictly and religiously (as 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Epistola 4. ad Olymp.  chrysostom said of Pelagius) seem to warp and to be drawn awry.  
Having thus fare laid open the nature and danger of heresy by the Scriptures, I should now come to the use of all: but that in few words I desire to put you in mind in what notion the word heresy hath passed amongst men in common acceptation, and that I shall do in these two words.  
1. The Ecclesiastical or Scholastical acceptation is this: 
a T●rre●rem. sum. lib. 4.  Heresy is an error or assertion contrary to the faith in points fundamental or momentous, holden or maintained by a man professing the Christian faith: this they call simple heresy, and such a one an Haereticke: licet ab ecclesia non recesserit, though (saith 
b In Gal. cap. 5.  Jerome) he doth not separate or make secession from the Church: and though he cannot be blemished with wickedness moral, or in conversation. All momentous truths are not strictly so called fundamental; there are truths (as I may say) of second and third magnitude; like stones in a building which be next unto, or upon the foundation; what these are which are precisely fundamental, and what is the boundary of them, and by what certain measure they must be measured, if it exceed not my skill to determine (as I dare not say but it may) yet it is a work beyond my time. This only I say to the point in hand, That the formalis ratio or nature of heresy as it is distinguished from schism and fleshly lusts, is rightly stated to consist in an error or assertion, contrary to, and destructive of the faith, and the degree of pravity in the error, is correspondent to the degree of impor tance of the truth that's destroyed by it ordenied.  
2. The vulgar, and indeed abusive acceptation of the word, is an infamy or reproach which usually men fling in the face of others at random, that are not of their opinion: and it's too true (as a learned man saith) that heresy and schism are two theological scarecrows, many times set up to scare people and affright them. The strongest party of the two commonly cries out of heresy: the weakest party cry out of persecution, so the Papist puts a mark or brand of haereticall pravity upon, and calls all Haeretickes, who are opposite to their 
c Spalleto. lib. 1 cap 10.  false doctrines or filthy lusts; Heresy was taken in a large sense, when the 
d L. Cook his Institutes.  Lollards were indicted for heresy, because they held it not meritorious to go in pilgrimage to Saint Thomas, or Mary of Walsingham: or when Virgilius Bishop of Saltzburg was condemned for the heresy of holding that there were Antipodes; 
e Apology, cap. 7.  Bellarmine tells K. james that for all his believing the Scriptures, the three Creeds, the four great and general Counsels, yet he might be an Haereticke: and his meaning was, because the Pope's infallibility or supremacy was not in any of the King's Creeds. As the intolerable abuse of excommunication formerly, made no man to value it above the price at which he could buy it off; so the abuse of this name, and throwing it about at random, makes it not regarded, which yet is a fearful thing in itself, and bringing swift destruction; It hath been stretched too fare to be a brand stigmatising true believers, and to scare men from prying into the truth by making it odious, and it is shrivelled and shrunk up too much, even almost to nothing by such as are afraid to hit themselves by defining it: but is there not such a thing? is there not such a damnable sin? why then do such horrible sins as the sin against the holy Ghost, and the sin of heresy, lie like a terra incognita undiscovered, unpreacht against? Seeing there is to be found in Scripture, especially in the Apostolical Epistles, so much said in description of, and for caution against damnable heresies and doctrines, and the false teachers which privily bring them in, and bring upon themselves and many that follow their pernicious ways, such fearful destruction.  
That which now remains is to draw up that which hath been said into matter of use and application.  
And first let me speak to you all, who professethe Use 1 truth of the Gospel of our Lord Jesus Christ, that you would be Protestants once again, by declaring yourselves against the heterodoxies & dangerous errors of the present times, for the infection spreads by reason of many that go abroad with running sores upon them; and if the Apostle, when he gave all diligence to write to believers of the common salvation, thought it needful for him to write to them, and exhort them that they should earnestly contend for the faithonce delivered to the Saints, upon this ground and reason that there were certain men crept in unawares, etc. Judas 3. 4. You cannot think it impertinent and unseasonable at this time to be exhorted to the same earnest contending for the faith, for you are beset with danger on all sides, the contagion is epidemical, many are distracted with here is Christ, and there is Christ, and are misled into pernicious ways: yea even some that seemed to be good ears of come are mildewd and almost blasted, I do therefore exhort you to consider the danger, as you may easily sum it up from that which hath been said, for you have heard ⁱ that there shall be false Teachers amongst you, weneed not say there, shall be, but more suitable to our own condition we may say, There are as it's said, 1 john 4. 4. many false Prophets are gone out into the world; you see they are gone out, I would we might see that they were come in again. 2. That these are they who bring in damnable heresies, they go out to bring these in, they are ringleaders, or (as Tertullian said of Philosophers) the patriarches of heresies. 3. That they bring in these damnable heresies privily, they spawn first in queries or plausible beginnings (the greatest Crocodile did at first lie in an egg 
a Franzius historia animali 'em.  Paulo majus anserino, little bigger than a goose-egge) 
b 2 Cor. 11. 15.  themselves are transformed as Ministers of righteousness: 
c 2 Pet. 2. 3. Rom. 16. 18.  their words are composed and good, their speeches are fair, their artifice is 
d Eph. 4. 14.  full of sleight and cunning craftiness, and therefore they creep at unawares not only into houses, but into men's bosoms also. 4. That heresies are damnable and destructive poison, though given in honey, they arise and are made up coede Scripturarum (as Tertullian saith) by felling down the goodly timber of the holy Scriptures; 
e 2 Pet. 3. 16.  wrested to the destruction of them that wrist them; they turn grace into lasciviousness; deny the Lord Jesus Christ, overthrew the faith, subvert the soul, carry men down the stream of lust and liberty, and so bring swift destruction. 5. That many shall follow these pernicious ways, 
f Rom. 16. 18.  the simple are deceived, the learned are given up to 
g 2 Thes 2. 12.  strong delusions, the unstable are carried about like children with every 
h Eph. 4. 14.  wind of doctrine: Those that by profession of the truth had escaped the pollutions of the world, are again 
i 2 Pet. 2. 20.  entangled and overcome, and so the latter end of many (that are carried away either by speciousness of error or liberty of lust) is worse than the beginning. 6. That the last times shall be most of all infested with these pernicious errors. 
k 1 Tim. 4. 1.  The spirit 
1 Judas 17. 18.  speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits: the Apostles have foretold that there shall be mockers in the last time: and by this (saith 
m 1 John 2. 18.  the Apostle) we know that it is the last time because there are many Antichrists, and we may very well understand by the last times, not only the times of the Gospel in general, but the time of Antichrists declining as well as of his arising and growth. The last of the last times: For as the last times of the Jewish Church (after it had shaken off the captivity and idolatry) were pestered and infested most of all with heresies until Christ came with a new doctrine of the Gospel, and until the dissolution of the frame of that Church: so the last days of Gospel Churches having shaken off the second Babylonish captivity and idolatry, shall be infested with these dangerous errors and heresies, and haply until the very second coming of Christ, or at least until he shall gloriously declare himself in the destruction of the beast and false Prophet and in the calling of the Jews.  
These things being laid together do cry aloud unto you, to consider your danger, and to hearken to the frequent inculcations of the Apostles in their Epistles, in almost all their 
a 2 Cor. 11. 3.  Epistles, describing false teachers to be like the Serpent that beguiled Eve, branding them with the name of Jannes and Jambres, Balaam, false Apostles, deceitful workers, ministers of Satan, etc. stigmatising their doctrines with the names of damnable heresies, doctrines of Devils, etc. Fortifying Christians with effectual arguments and exhortations against the impressions and infections of such poisonous errors. And if you look upon those Epistles which were sent from heaven to the seven Churches, you shall find that the greatest part of those comminations in them contained, are thundered forth against heresies or doctrinal errors, maintaining or cherishing (as I may call them) haereticall lusts, there we find them 
b Revel. 2. 2.  that said they were Apostles, but were liars, the 
c cap. 2. 9 14. 15. 20. 24.  blasphemy of such as said they were Jews, but were the Synagogue of Satan, the doctrine of Balaam, the doctrine of the Nicolaitans, the teaching and seducing of Jezebel, the depths of Satan, etc. The Churches are commended, or the Angels of those Churches, who found out these disguised seducers, and kept the truth uninfected by them, and those Angels or Churches blamed which 
d Revel. 2. 15.  had them 
e Vers. 20.  and suffered them in their bosom. These things I offer to your serious and sad consideration, you have not made use of the point, as soon as you have said The Minister rails. It's not my meaning to pour out all this that hath been said upon every error either preached or followed in our times: but to show you that false teachers and heresies must be and shall be in the Gospel Churches: and to put you in mind what the Scripture saith concerning them, and how much you are concerned to look about you: for I observe that men are not so jealous over themselves, or so afraid of ᵉ corruption of their minds as they ought to be, nor so sensible of sin in intellectual errors as in moral corruptions, and yet we know diseases in the head are mortal too: and that a fish gins to corrupt and stink in the head and so throughout; corrupt manners usually and naturally follow upon corrupt minds; they that are not sound in the faith, no wonder if they be not sound in the fear, and in the ways of God, whither will this new scepticism come and into what will it be resolved? but into Athiesme, when men begin to fall; we see by experience, that many fall from story to story till they come to the very bottom, And therefore I exhort and beseech you all to that which the scripture exhorts and in joins upon Christians, who are in danger of being seduced by false teachers or their doctrines, and that is, to try the spirits whether they are of God. 1. John. 4. 1. To contend for the faith once delivered Judas. 3. To beware lest you be carried away with the error of lawless men 2. Pet. 3. 17. To turn away from such as creep into houses and lead captive silly women, 2. Tim. 3. 5. 6. To avoid foolish questions which are unprofitable and vain Titus. 3. 9 To hold faith and a good conscience. 1. Tim. 1. 19 To continue in the things that you have learned and been assured of out of the word of God, 2. Tim. 3. 14. And lastly If there come any unto you, and bring not this doctrine receive him not into your house neither say to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Epistle. of John. 10. 11. For he that bids him god speed is partaker of his evil deeds, where the Apostle supposes that false teachers are men of evil deeds, besides their false doctrines, or that indeed their false doctrine is evil deeds in the plural number, and therefore not to be slighted off as a thing of the mind or mental mistake only, you see that to countenance or encourage such teachers is to be partaker of their evil deeds, and whatsoever credit you will give to the report of 
f lib. 3. cap. 3.  Irenaeus concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Martion his acquaintance, yet, the observation which he makes uponthose reports or histories, is to be taken notice of that the Apostles and their followers, would 
Tantum Apostoli & eorum discipu●i etc. Iren lib. 3. cap. 3.  not so much as verbo tenus communicate with any of them that had adulterated the truth, how much less should private Christians close with such seducers who are more likely to pull them into the water, than they to pull them out, Naturally we are tinder too apt to take fire by their sparks, he that fishes with an haereticall bait may haply catch more in a month, than some godly Minister shall bring to Christ with all his travel and pains, as long as he lives, for he hath the advantage of the bait and therein lies the odds of success between preaching of error and preaching of the truth, I marvel (saith the Apostle) that you are so soon removed from him, that called you into the grace of Christ, unto another gospel. Gal. 1. 6. there was the wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were removed so quickly, and the Apostles wonder may be ours also, we have been a people of as powerful godliness, as any in the world; practical divinity was improved to a great height of clearness and sweetness but I fear that I may truly say we were best in worst times, we held our cloak in the wind and now are laying it off in the sun, A miserable declination from the life and power of godliness is come to pass within these few years, our practicals, our inward and close ways of walking with God in faith and love, are sublimed into fancies and vapour out into fumes of new opinions, and which is worst of all, we take this dropsy to be growth, and conceive ourselves to be more spiritual and refined because more airy and notional. The Lord humble us for our declensions and swervings from the 
g 1 Tim. 6. 3.  end of the commandment (which is love out of a pure heart and of a good conscience and of faith unfeigned) and for our turn aside to vain janglings, The best way of fortification of ourselves against the allurements and assaults of false teachers is 1. To be grounded in the principles of the doctrines of Christ, or else we shall easily be tumbled up and down like lose stones that lie not fast in the building upon the foundation. 2. To study and adhere unto the doctrine which is 
h 1 Tim 1. 5. 6.  according to godliness, practical and edifying truths, which draw up the heart into acquaintance and communion with God, and draw it out in love and obedience to him, For its good that the heart be established with grace, Heb. 13. 9 3. To hold faith and a good conscience 1. Tim. 1. 19 for if we thrust away a good conscience by entertaining base lusts and ends, the shipwreck of faith will follow. 4. To pray for confirmation and establishment by the hand of God, for as it is not a strong constitution that is a protection against the plague, so neither is it parts and learning which secure us from believing lies and delusions. It's a mercy for which we are not enough thankful, that God keeps any of us standing upright when others shrink awry, or that we are enabled to discern between truth and error, and to stand for the one, and withstand the other; when so many that have driven a great trade of profession are broken and turned bankerupts.  
5. To keep as a treasure those truths wherein you have formerly found comfort, and which have been attested and confirmed to you by your own experience, sit upon those flowers still and suck their fresh honey every day. A Christian very hardly parts with those truths that have been sealed up to his experience, but it's no wonder that a man should lose that out of his head which he never had in his heart.  
To those that bring in or follow these pernicious Use 2 ways of damnable haeresy, you shall see the crop which you shall reap, swift destruction, you are under judgement which slumbers not. It will be destructive to you to wrest the Scriptures. 2. Pet. 5. 16. and to make merchandise of men's souls for sinful ends. 2. Pet. 2. 3. To corrupt the minds of men from the simplicity that is in Christ. 2. Cor. 11. 3. and to cause divisions and scandals Rom. 16. 17. are things which will cost you dear, lay to heart the terrible expressions of wrath which are fulminated against such men in Scripture, There may be differences in opinion, between them that are godly, which are not inconsistent, with the peace of the Churches and for which its unlawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the historian saith) to make butter and cheese of one another, It's a discreet rule which is laid down by one 
a Conradas Bergius. dedictamine, etc.  Si non idem sentimus de veritate at saltem de pondere If we cannot agree upon the truth of every question or point of divinity yet at least lets be agreed concerning the weight and moment thereof, so as not to make as great a stir about a tile of the house, as if it were a foundation stone, nor erect new parties or Churches upon every lesser variation; but to contend for, or pretend a liberty of professing or publishing such doctrines as overthrow the faith and subvert the soul under the name of liberty of conscience can be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 9 a manifest folly or madness. Is this liberty any part of Christ's purchase? Hath he made men free to sin and deny him that bought them? what yoke of bondage doth this liberty free us from? Gal. 5. 1. should we claim a liberty of being in bondage to error? or promise to men a liberty of being servants to corruption, which the falseteachers in effect did 2. Pet. 2. 19 God hath (as one saith) reserved to himself as his prerogative three things. Ex nihilo creare, futura praedicere, conscientijs dominari. To create out of nothing, to foretell things to come, to have dominion over conscience, and it is true that while a thing is within, in the conscience, it's out of man's reach, but when ' its acted and comes abroad then it comes into man's jurisdiction and is cognizable in foro humano, God only is judge of thoughts, men also are judges of actions, It's a great mistake and of very ill consequence to imagine that a man is always bound to act or practice according to the light or judgement of conscience though rightly informed in thesi, for than I see not, that there can be any place for that rule given by the Apostle. Rom: 14. 22. Hast thou faith? have it to thyself before God, Truth itself though never to be denied yet is not always to be declared, for the hurt or scandal may be greater, than an inseasonable profession or practice of that which is in itself lawful may be worth, but the mistake is yet more gross to imagine that an erring conscience is a sufficient protection or warranty for an evil act. It's sin to go against an erring conscience, (Stante dictamine) as its sin to ravish and force awhore. It's sin also to act according to the dictate of an erring conscience as to commit adul tery with consent. To make conscience the final judge of actions, is to wipe out the hand writing of the word of God, which doth condemn many times, those things which conscience justifies, yea and men also may pass just judgement on delusions or lies though those that vent them do believe them for truths; If conscience be warrant enough for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them, I cannot see but the judicatories either of Church or State may shut up their Shop, and be resolved into the judicatory of every man's private conscience. And put the case that the Magistrate should conceive himself bound in conscience to draw forth his authority against false teachers, or their damnable heresies, and (upon that supposed error) should challenge a liberty of judging, as we do of acting, would our liberty give us any ease so long as he had his, and were it not better for him to judge and for us to walk by a known rule? and if we should say that his liberty of judging is unlawful, it is as easy for him to say that our liberty of preaching or professing errors, is so too.  
To you that are Ministers of the word, that you would draw forth the sword of the Spirit against these spirits of error, as not only the duty you own to God's truth and men's souls requireth, but also the pressing examples of the Apostles do constrain you; let not the Lord Jesus Christ and his offices, be denied by false teachers and by your silence too, and the Lord grant that it may not be said of you as of the Ministers of Ephesus Acts. 20. 30. also of your own selves shall men arise speaking perverse things to draw away Disciples after them. Catharinus said of some middle-region men in those times, that they were Luther anunculi half or dough-baked Lutherans; Let us not halt between two opinions but be valiant for the truth. He is but half a good Shepherd that feeds the sheep in good pasture, but defends them not from the wolves; It belongs to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus. 1. 11. to stop their mouths that is by conviction as is plain by the ninth verse as Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 34. Stopped the Sadduces mouths by silencing their arguments. They will tell you that arguments of ure seca, fire & faggot are not fit arguments for Ministers, that their minds ought to be enlightened, not their bodies burned, and the truth is, the keys are given to Peter not the sword, He usurps that without authority, the weapons of our warfare are not carnal, Malchus ear is not to be cut off by us. But will they that plead exemption from violence, suffer & endure the word of conviction? will they afford their ears & patiently bear the examination of their errors? I fear they will not; such is their love to & their plerophory of error, Nay will they not rather cast dirt upon the Ministry, and use all stratagems to undermine it, decrying their calling and their livelihood or tithes which among all their destructive errors must needs be confessed to be a saveing doctrine, whatsoever be the event, you that are Gods Ministers must venture into the Lion's mouth to save a sheep, and assert and vindicate the truth of God from being taken captive by error: for if either his truth or his people be lost by your default, the account will be heavy.  
As I began, so I shall conclude with you (the Honourable Use 4 house) every one sees what height we are come unto. Arrius in Alexand. was but as one spark, a little water at first would have quenched that fire which afterward set almost all the world in flames, I see by your order for keeping of this solemn day, that you take notice of the growth of error, heresy and blasphemy, I would you had taken such notice of the beginnings of them. If you take notice of these as a judgement upon us, then search out the sin for which this judgement comes. If you take notice of them as our sin, then let every man labour to own it so fare as by participation it is made his own, that so we may be truly humbled, and renew our Vows and Covenants to own and stand up for the truth of God, against all invasions of error and heresy; you as Magistrates, we as Ministers, all as men that have souls to be saved or lost. It's a good rule, In eo serviunt reges deo, in quo non possunt illi servire nisi ut reges, Kings and Princes, and indeed all magistrates do therein serve God, wherein they cannot serve him but as Magistrates: we are exhorted to pray for Kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 2.  
There is (as Divines distinguish) simple heresy and complicate.  
Simple heresy is an opinion or assertion holden and maintained contrary to, and subversive of the faith by one that professes the Christian Religion: Complicate heresy is that which is attended with schism, sedition, blasphemy, where one opinion lies with another, and begets a new bastard: a new monster growing up into a multiformity more & more, until it break forth into such dangerous symptoms as the forenamed.  
The schismatical Haereticke upon his opinion breaks off from the communion of the Church, and runs out into separation, setting up his new light (as he calls it) in a new candlestick.  
The blasphemous Haereticke strikes through the name of the great and glorious God, or his truth with despiteful reproaches not to be named.  
The seditious Haereticke troubles the peace of the Church and State, as an army is troubled by Mutineers.  
The seducing Haereticke panders to his bed all he can, and goes up and down to vent his poison to the infection of others, privily bringing in damnable heresies.  
There is a great contest about simple heresy whether it come under your sword or no in respect of capital punishment. The 
o Vide 18. argumenta Lutheranorum apud Conradum. Bergium de haeresi.  Lutherans are negative and so are very many others, Haereticidium ob simplicem aut nudam haeresin nemo nostrûm simpliciter asseruit. None of us (say they) 
a Censura in cap. 24.  have asserted haereticide or capital punishment for simple heresy. And 
b Calvin in opusc. de Serveto.  Calvin saith of Servetus, vel sola modestia potuisset vitam redimere, that he might have saved his life had he been but modest. And to such I wish light and not fire, let bloody Papists only have this brand of cruelty upon them to confute errors by fire and faggot.  
For the blasphemous and seditious Haeretickes, both 
c Haereticum sedittosum & blasphemum capitali supplicio dignum nemo ex nostris facile impugnabit. Tota quaestio est de haeretico simplici. Meisnerus Philos. sob sect 2 cap. 4.  Lutherans and others of the Reformed churches do agree that they may be punished capitally, that is for their blasphemy or sedition; but the 
d Schlichtingius pro Secino contra Meisnerun page 457.  Socinian stands out herealso, and denies it; alleging that the punishment of false Prophets in the old Testament was speciali jure by special law granted to the Israelites, and therefore you must not look (saith the Socinian) into the old Testament for a rule of proceeding against false Prophets and blasphemers: Nor (saith 
e Calvin de Serveto in opusc. Catharinus in 3 Titus 10.  Calvin and Catharinus) can you find in the new Testament any precept for the punishment of Thiefs, Traitors, Adulterers, Witches, murderers and the like, and yet they may, or at least some of them be capitally punished: for the Gospel destroys not the just laws of civil policy or Commonwealths; but I will not enter upon the debate of this point, neither bringing in the Scriptures or reasons for it, nor answering the arguments brought against it, of which arguments this I suggest (by the way) to your observation, that some of them do even ship in one bottom the moral duties commanded in the old Testament, and the typical ceremonies or shadows. Some of them do make 
a Which Erast●s denies not as to Heretics or such as keep not the faith, Th●s. 9 & 70.  against Ecclesiastical censures as well as civil, and some of them do carry further than haply they are intended, even to take off civil punishments of sins against the second Table also: neither do I see any just reason, that if the office of a Magistrate have any place in the matters of the first Table, he can punish sedition, which is against his own name or dignity, and stand still and look on with his hands tied, whiles the name and honour of the great God is openly traduced or blasphemed.  
For the seducing Haereticke, he is to be prohibited and restrained: you will not suffer a man that hath a running plague-sore to go abroad to infect, though his shutting up be not in way of punishment, as if he was punished because he hath the sore, but in way of prevention of contagion, as the restraint of the Leper was. You pull down another man's house and that justly when 'tis on fire to prevent the burning of the whole Town: one way to put out the fire in the Oven, is to shut it up. Many errors and heresies would die of themselves if they had not free vent. Falsi doctores sathanae lenones saith Calvin: False teachers are the Devils panders; would you suffer panders to come into your houses & solicit the chastity of your children? would you suffer Mountebanks to sell poison upon a stage, to destroy the bodies and lives of people? This the 
b Examen censurae, page 285.  Remonstrants in scorn call our palmarium argumentum: but it is not to be despised as if it was void of reason. You that are Christian Magistrates should not forget the souls of them that live under your shadow. There is a 
c Minus Celsus in disputatione de haereticis, etc. pag. 194. etc.  learned man who argues against the punishing of Heretics with death, and pitches upon this as the solida, vera, certa, ratio, the solid, true, and certain reason why other flagitious offenders are to be punished, but not Heretics: because heresy (saith he) is the error of a depraved mind, an intellectual error: but other moral vices arise from a depraved and corrupt will, and the error of the understanding is not (saith he) to be punished with death, but that it is to be restrained from spreading and infecting, the comparisons which he brings in do fully signify. For you would not (saith he) put a Physician to death as a murderer who upon mere mistake gives his patient a potion of poison in stead of good medicine, nor a mad man that breaks out and kills and slays such as he meets with, because this proceeds from laesion of his understanding, though I do not concur with this supposition that heresy is a a mere act of the understanding: for it hath its denomination from the act of the will choosing the error: yet thus fare I go with it, that such pretended Physicians as hold that to be wholesome which is poison, and minister it to their Patients, are not to be licenced to practise, nor such mad men suffered to be lose to exercise their fury; damnable heresies can never be prevented, if false teachers may have liberty to bring them in. It's one thing to suffer Jews, Turks, Papists, Haeretickes, to live in the kingdom or City, and another thing to give them liberty or freedom of Trade, to open their shop and call in Customers to buy their destructive wares; Thou hast them that hold the Doctrine of the Nicolaitans, Revel. 2. 15. Thou sufferest that woman Jezebel which calls herself a Prophetess, to teach and to seduce my servants, was a sore charge laid by Christ upon those Churches.  
Nor is it the Pulpit which can keep off the infection, whiles the poison is carried up and down in books, and cried at men's doors every day, in which there are many strange doctrines going abroad open faced, and some more strange which go vailed, and dropped into the Reader by insinuation, there seem to be very strange dreams about the manner of Christ's being in the Saints, and Gods being manifest in their flesh, and about the Kingdom of the Saints, and the licking of the dust of their feet by the world. There are mysteries if the world was ripe for them; I take notice of one thing in a late book which hath a very ill aspect, brought in by way of enquiry, what is meant by the word Scriptures when it is asserted, that the denying of the Scriptures to be the word of God, should be holden worthy of death. For saith the Author, either the English Scriptures, or Scriptures in English, are meant by the word Scriptures, or the Hebrew and Greek Copies or originals. The former cannot be meant with reason, because God did not speak to his Prophets and Apostles in the English tongue: nor doth the English translation agree in all things with the original or the true sense of it; Nor the latter, for the greatest part of men in the Kingdom do not understand or know them. If this dilem be good, what is become of the certain foundation of our hope or faith or comfort; how can we search the Scriptures without going first to school to learn Hebrew and Greek. It's well known that our Saviour himself and the Apostles do usually cite the Greek translation or Septuagint, when they quote the Scriptures of the old Testament, and yet that translation had many variations in it from the original, and haply more than our English translation hath. The Apostle citing a place out of the Septuagint, where they express not the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is contained in Scripture, 1 Pet. 2. 6. And there is no question but the Hellenists and western Jews scattered up and down in Greece and Italy, etc. used the Greek translation of the Scriptures in their Synagogues, as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew, and yet they of Beraea, a city 
a Plin. lib. 4. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Macedonia, are commended for searching the Scriptures of the old Testament, and examining of Paul's doctrine by them: and in that search there were Greeks that bore the Jews company, as appears, Acts 17. 11, 12. And what Scriptures could they search but the Scriptures of the Greek Translation; I could easily demonstrate that the Scripture calls the original translated, scripture, & not without just reason: for the Scripture stands not in cortice verborum but in medulla sensus, it's the same wine in this vessel which was drawn out of that. Translations are but vessels or taps (as I may call them) to set Scriptures abroach; as for faults & errors in that translation, if that argument be able to batter and make a breach, let it but have rope enough, and it will make as great a breach in the Hebrew, for when you come to find that there are variae lectiones, and that in the Margin truer than that in the Text, as in that famous place 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in textu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margin. Vide Ford in Psalm 22.  Psal. 22. 17. or shall question the true pointing or printing of the original, whither will not this wild argument run away with you, until you come to find the very original written by the Prophets own hand, or by the hand of some amanuensis infallibly directed & guided; The Scriptures expressed in English are the word of God. The deficiency of exact translation of this or that particular word doth not invalidate the canon or body of the Scriptures. But I shall not further proceed in this chase; I have but a word or two left, and that is to exhort you to quicken up your zeal for God and his truth: search out and remove the obstructions that are in and amongst yourselves, whether private ends or State ends, or whatsoever they be. Let not Reformation and religion be cried up for design, and to serve turns; settle it speedily. Send forth the Confession that it may testify to the world that you hold the form of sound and wholesome words: Let some government and order be established; religion is the ball of contention, many men's hopes lie in our differences, and their interests are served upon them. We have professed enough for reformation and purity, and have covenanted to endeavour it. The world is weary of words, they look for fruit; Let this day set an edge upon you. No man take a breakfast of this fast, let not our ruin be under your hand. There was a But in Naaman's story: he was such and such a man, but a Leper; You have done worthily, Covenanted seriously: But the matter of Reformation lies most of it as yet in the Covenant, and is but little crept out of that shell; It may be the foolishness of many opinions on foot, makes you slight them, as 
a Calvin in opusc. de Serveto.  Calvin said of Servetus his first onset, securum me reddidit ipsa dogmatum fatuitas: but be not secure, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. 1. de Arrio.  a great fire may rise out of a small spark. Let the souls of so many thousands of people be precious in your eyes, and the Lord make your name like the name of those that have built the house of God; I pray you let me not be understood to ship in one and the same bottom every error or mistake with damnable heresies; some differences in opinion are as the strive (as 
c L. Verulam▪ Advancement of learning.  one elegantly saith) of one Israelite with another: and these Moses quiets and parts them fairly, and some (namely heresies fight against the very foundation) are like the Egyptian striving with the Israelite whom Moses smites down. There must be differences made between error and heresy, erroneous and Heretics, seducers and seduced, I would I might entreat, nay press it upon those that are called pure Independents, that they would zealously and sincerely declare against the doctrinal errors and heresies of these days, that such pernicious opinions may not shelter themselves under their name or wing, nor ever any indulgence or toleration be either desired or granted upon such a reason, as all may come in at the same breach or port, for that would be but a selling of the Church into a liberty of being in captivity to destructive confusions and errors.  
FINIS.   

Pag. 11. lin. 5. for dear r. doceat. P. 30. l. 15. for sigmenta r. figmenta. p. 43. l. 30 for because r. being. p. 45. l. 29. for formerly r. fermally.   

Die Jovis, 11▪ Martij. 1646.  
ORdered by the Commons Assembled in Parliament that Mr. Rows and Mr. Gewen do from this House give thanks unto Mr. Vines and Mr. Hodges for the great pains they took in their Sermons preached on the 10. Martij, 1646. at Margaret's Westminster before the House of Commons, being a day of public Humiliation for the growth of Errors, Heresies, etc. And they are to desire them to print their Sermons, wherein they are to have the like privilege in printing of them, as others in the like kind usually have had.  
H. Elsinge. Cler. Parl. D. Com.   

I appoint Abel Roper to Print my Sermon.  
RICHARD VINES.